Divine Intervention for a Jew

  • 0

Divine Intervention for a Jew

Category : Tafsir

From the writings of the former Grand Imam of Al-Azhar, Shaykh Muhammad Sayyid al-Tantawi (may Allah have mercy upon him), author of Al-Tafseer al-Waseet:

It happened in the Prophetic Era that a man named Ta’mah ibn Abreeq stole a shield from one of his neighbours called Qatadah ibn Nu’man, then stashed it at the home of a Jewish man called Zayd ibn as-Sameen.

Qatadah asked Ta’mah about the shield, and he denied any knowledge of it; so Qatadah started to search for it until he found it with the aforementioned Jew. When asked about it, he blamed Ta’mah.

Hence the case was taken before the Prophet (peace be upon him), who summoned Ta’mah and asked him, “Did you steal this shield and place it with Zayd ibn as-Sameen?” He denied it, so the Prophet asked Zayd: “Do you have any witnesses to support your claim that Ta’mah planted it on you?” He said that he did not. Meanwhile, the relatives of Ta’mah came and argued on his behalf.

In the midst of this confusion, the Qur’anic revelation came to clarify the truth from falsehood, and to establish justice in the face of impending injustice.

{ Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.
And seek forgiveness of Allah . Indeed, Allah is ever Forgiving and Merciful.
And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver. }
[An-Nisa 4:105-7]

Then the Qur’an turns to rebuke those who are ashamed before people but not ashamed before God:

{ They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah , and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah , of what they do, encompassing. } [4:108]

Then it further rebuked those who advocate on behalf of others using falsehood and deception:

{ Here you are – those who argue on their behalf in [this] worldly life – but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative? } [4:109]

Then Almighty God opened the door of repentance for these treacherous folk, made clear that the harmful effects of their actions would only come back to their perpetrators, and issued a warning of a terrible ending to whoever commits what God has prohibited and attempts to blame others:

{ And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.
And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise.
But whoever earns an offence or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin. }

Then these verses are sealed with mention of the great favour of God upon his Prophet Muhammad (peace be upon him):

{ And if it was not for the favour of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favour of Allah upon you been great. } [4:113]

Certainly whoever ponders deeply on these noble verses will see that they guide mankind to justice which is swayed neither by desires, nor by tribal loyalty. It does not depend on love or hate, and is applied even if the person in the wrong is among those professing Islam, and the party in the right is non-Muslim.

Do you see a form of justice coming close to this in its nobility, purity and upright methodology?

Leave a Reply